I have heard that on one occasion the Blessed One was staying near Rajagaha, at the Bamboo Grove, the Squirrels' Feeding Ground.

At that time Ven. Rahula1 was staying at the Mango Stone. Then the Blessed One, arising from his seclusion in the late afternoon, went to where Ven. Rahula was staying at the Mango Stone. Ven. Rahula saw him coming from afar and, on seeing him, set out a seat & water for washing the feet. The Blessed One sat down on the seat set out and, having sat down, washed his feet. Ven. Rahula, bowing down to the Blessed One, sat to one side.

Then the Blessed One, having left a little bit of water in the water dipper, said to Ven. Rahula, "Rahula, do you see this little bit of left-over water remaining in the water dipper?"

"Yes, sir."

"That's how little of a contemplative2 there is in anyone who feels no shame at telling a deliberate lie."

Having tossed away the little bit of left-over water, the Blessed One said to Ven. Rahula, "Rahula, do you see how this little bit of left-over water is tossed away?"

"Yes, sir."

"Rahula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is tossed away just like that."

Having turned the water dipper upside down, the Blessed One said to Ven. Rahula, "Rahula, do you see how this water dipper is turned upside down?"

"Yes, sir."

"Rahula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is turned upside down just like that."

Having turned the water dipper right-side up, the Blessed One said to Ven. Rahula, "Rahula, do you see how empty & hollow this water dipper is?"

"Yes, sir."

"Rahula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is empty & hollow just like that.

"Rahula, it's like a royal elephant: immense, pedigreed, accustomed to battles, its tusks like chariot poles. Having gone into battle, it uses its forefeet & hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail, but keeps protecting its trunk. The elephant trainer notices that and thinks, 'This royal elephant has not given up its life to the king.' But when the royal elephant... having gone into battle, uses its forefeet & hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail & his trunk, the trainer notices that and thinks, 'This royal elephant has given up its life to the king. There is nothing it will not do.'

"In the same way, Rahula, when anyone feels no shame in telling a deliberate lie, there is no evil, I tell you, he will not do. Thus, Rahula, you should train yourself, 'I will not tell a deliberate lie even in jest.'

"What do you think, Rahula: What is a mirror for?"

"For reflection, sir."

"In the same way, Rahula, bodily actions, verbal actions, & mental actions are to be done with repeated reflection.

"Whenever you want to do a bodily action, you should reflect on it: 'This bodily action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily action with painful consequences, painful results, then any bodily action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful bodily action with pleasant consequences, pleasant results, then any bodily action of that sort is fit for you to do.

"While you are doing a bodily action, you should reflect on it: 'This bodily action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it.

"Having done a bodily action, you should reflect on it: 'This bodily action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful bodily action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.

"Whenever you want to do a verbal action, you should reflect on it: 'This verbal action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful verbal action, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful verbal action with painful consequences, painful results, then any verbal action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful verbal action with pleasant consequences, pleasant results, then any verbal action of that sort is fit for you to do.

"While you are doing a verbal action, you should reflect on it: 'This verbal action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal action, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it.

"Having done a verbal action, you should reflect on it: 'This verbal action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful verbal action, with painful consequences, painful results?' If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful verbal action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful verbal action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.

"Whenever you want to do a mental action, you should reflect on it: 'This mental action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful mental action, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful mental action with painful consequences, painful results, then any mental action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful mental action with pleasant consequences, pleasant results, then any mental action of that sort is fit for you to do.

"While you are doing a mental action, you should reflect on it: 'This mental action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful mental action, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it.

"Having done a mental action, you should reflect on it: 'This mental action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful mental action, with painful consequences, painful results?' If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental action with painful consequences, painful results, then you should feel distressed, ashamed, & disgusted with it. Feeling distressed, ashamed, & disgusted with it, you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful mental action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.

"Rahula, all those brahmans & contemplatives in the course of the past who purified their bodily actions, verbal actions, & mental actions, did it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

"All those brahmans & contemplatives in the course of the future who will purify their bodily actions, verbal actions, & mental actions, will do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

"All those brahmans & contemplatives at present who purify their bodily actions, verbal actions, & mental actions, do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

"Thus, Rahula, you should train yourself: 'I will purify my bodily actions through repeated reflection. I will purify my verbal actions through repeated reflection. I will purify my mental actions through repeated reflection.' That's how you should train yourself."

That is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One's words.

1. Rahula: the Buddha's son, who according to the Commentary was seven years old when this discourse was delivered to him.

2. Samañña. Throughout ancient cultures, the terminology of music was used to describe the moral quality of people and actions. Discordant intervals or poorly-tuned musical instruments were metaphors for evil; harmonious intervals and well-tuned instruments, metaphors for good. In Pali, the term sama — "even" — described an instrument tuned on-pitch. There is a famous passage (in AN 6.55) where the Buddha reminds Sona Kolivisa — who had been over-exerting himself in the practice — that a lute sounds appealing only if the strings are neither too taut or too lax, but "evenly" tuned. This image would have special resonances with the Buddha's teaching on the middle way. It also adds meaning to the term samana — monk or contemplative — which the texts frequently mention as being derived from sama. The word samañña — "evenness," the quality of being in tune — also means the quality of being a contemplative: The true contemplative is always in tune with what is proper and good.

See also: MN 62; MN 147.

from the study guide

61 Ambalatthikārāhulovāda Sutta Advice to Rāhula at Ambalatthikā vSUMMARYIn this very clear discourse, the Buddha describes to his son, Rāhula (who issaid to have been seven years old at the time), the way to purify bodily, verbal,and mental action. The way is to reflect before, during, and after engaging in anaction about whether it will have, is having, or has had painful results orpleasurable results. This is a popular teaching given on retreats.NOT ES[7] To begin the training, the Buddha tells Rāhula not to utter a falsehood evenas a joke. [Ed: The Buddha begins here probably to show that honesty is aprerequisite for the practice recommended in the remainder of the sutta.][818]The way to purify before an action, during an action, and afterengaging in an action, whether by body, speech, or mind, is to repeatedly reflect:1. Will this action lead to, is this action leading to, or has this action led to myown pain, another’s, or both? Is it an unwholesome action with painfulconsequences? [Ed: Ven. Thanissaro Bhikkhu points out that two of thequestions, “is this action leading to, or has this action led to” indicate animportant part of the teaching on karma, that karma can have bothimmediate consequences (while you are doing it) or consequences overtime (after it is done).]2. When reflecting, if one knows that it is unwholesome, one should definitelynot begin doing it or continue doing it. If it is wholesome, then it is all rightto do it in the present, or to continue doing it in the future.3. If afterwards one realizes one did something wrong, one should confess itto the Teacher or to one’s wise companions, and should use restraint inthe future. Note 639 points out that unwholesome thoughts do not requireconfession as a means of exoneration. Yet one should be repelled,ashamed, and disgusted by such an action rather than confessing it.4. If the action leads to pleasant results, then one should “abide happy andglad, training day and night in wholesome states.”[Ed: Notice the Buddha encourages us to abide in the pleasure that arises asa fruit of our wholesome actions. We do not have to be afraid of this.]PRACT ICE1. Take time for the reflection suggested in this discourse, using oneunwholesome behavior and one wholesome behavior that you notice in yourself.2. Consider, or maybe even try, confessing an act of wrongdoingto a friend oryour teacher. 3. This discourse encourages us to recognize our mistakes, toadmit them, and to learn from them. Remember a mistake you made in the pastand reflect on what you have learned from the action so that you will not repeatthe same mistake in the future. This will bring about wholesome karma.

สัพเพ สัตตา สุขีตา โหนตุ

the mountain may be heavy in and of itself, but if you're not trying to carry it it's not heavy to you- Ajaan Suwat

As I was reading the Sutta here this morning, I was reminded of the Positive Precepts used in the FWBO which isn't a Theravadin group specifically but leans more towards Mahayana & Vajrayana teachings.

although I think these have no real relevance to the path, outside of a nice feel good thoughts which arent specific enough to be as useful as some similar practices, for instance placed Metta meditation. It occurred to me that in order for these to be useful Reflection of what we are doing is the key.

When you get free time, just sit on a comfortable place (not really on floor) and start analyzing previous situations where you got Anger, Hate, Sorrow, Disappointment and Fear...

Think about the your own mind, how it reacted on those situations... Not about people or the situation. Just how you reacted! Then think, "Am I still in that situation or Has it faded away?", then, "Why I made all that fuss?", Give yourself a thought, "That was a situation, which occurred due to a reason and faded away when the reason fades away." And now, "I treat myself a peaceful from that situation, happy because I am not in that situation, contended because I am not living in that situation"

Analyze previous incidents in which you got Anger, Hate, Sorrow, Disappointment and Fear...

After analyzing each situation, give yourself a thought, "If I reacted to that situation in a different way, much of a peaceful way, with letting go, my own ******** thoughts (******** means the situation, Anger, Hate....), how different it would result in?" And make yourself, ready to check your reaction in awkward situations.

In your everyday life, observe your own mind! Check yourself in every free time. "How I have been doing?".

This is the practice of mindfulness, the beginning. It would be wonderful.

and to me this is saying the same thing as the Sutta, in order to act, or be naturally a certain way reflect on what you are doing, what the outcome could be, and why you are doing it.

He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them. But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion … ...He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.John Stuart Mill

A wonderful sutta that offers crystal clear ethical guidance, so clear that it's hard to know what to say about it. So I'll note that friends at another forum who place great value on the commmentaries discussed this sutta in much subtler terms which I can't recall now because I stubbornly ignored them. I wonder what they were? I think this sutta can be well and properly appreciated without the commentary, but the commentary might help open another deeper dimension to our reflection on it. Can anyone pull a few important points from the commentary?

Metta, Phil p.s I edited out the comments about Bhikkhu Bodhi and the commentaries. Not relevant here.

A wonderful sutta that offers crystal clear ethical guidance, so clear that it's hard to know what to say about it. So I'll note that friends at another forum who place great value on the commmentaries discussed this sutta in much subtler terms which I can't recall now because I stubbornly ignored them. I wonder what they were? I think this sutta can be well and properly appreciated without the commentary, but the commentary might help open another deeper dimension to our reflection on it. Can anyone pull a few important points from the commentary?

Metta, Phil p.s I edited out the comments about Bhikkhu Bodhi and the commentaries. Not relevant here.

Hi again

OK, rather than digging out passages from the commentary, let's just look at this from the sutta: "Rahula, all those brahmans & contemplatives in the course of the past who purified their bodily actions, verbal actions, & mental actions, did it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way."

If we look at the sutta with out current level of understanding (I assume)it's all about people doing, saying and thinking things. But surely we (so to speak) are meant to go deeper in our reflection on the dhammas involved, for example. So does the above mean that one's actions etc are purified by becoming perfectly managed in a way that would be approved by any decent person, Buddhist or not, or does it mean that understanding of the actions deepen so that there is insight into the fleeting nature of the mental moments involved, the annataness of them etc? After all, we know that the Buddha described his Dhamma as deep and contrary to the ways of the world. A conventional reading of this sutta doesn't lead us to see that. What's missing in a conventional reading of this sutta?

I wouldn't say "missing" per se, just not within the scope of the sutta.

The following... (I've removed reference to 'mental', 'verbal' or 'bodily' to make it generic and applicable to all)

"While you are doing an action, you should reflect on it: 'This action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful action, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it."

... is a worthy enough Dhamma teaching in-and-of-itself... one that supports sila, and develops panna. It is an excellent guide to living life off the meditation cushion.

I wouldn't say "missing" per se, just not within the scope of the sutta.

The following... (I've removed reference to 'mental', 'verbal' or 'bodily' to make it generic and applicable to all)

"While you are doing an action, you should reflect on it: 'This action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful action, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it."

... is a worthy enough Dhamma teaching in-and-of-itself... one that supports sila, and develops panna. It is an excellent guide to living life off the meditation cushion.

Metta,Retro.

Hi Retro and all

It's interesting. When I was at DSG (where you made a brief visit, I think) I would praise this sutta as being utterly clear and have my common-sense, conventional interpretation more or less rejected in favour of the deeper, commentarial based interpretation. Now I am here at Dhammawheel, and I find myself wanting to go deeper! And I think that is fine, in my opinion it is only within a strong framework of conventional morality that one can afford to go deeper. At DSG I felt I was always encouraged to look to deeper meanings too soon and often and the conventional interpretation was terribly underappreciated. I will visit and ask Sarah, Jon, Scott and all for some help with what the commentary says about this sutta and post what I learned - but I don't know when. The wonderful thing about people there is no matter how often I quit in a huff, they always welcome me back - very generous and friendly Dhamma friends.

Metta,

Phil p.s yes, I would say "missing", because if we completely neglect the commentary, we are sure to be missing something. To what degree will we be missing something that really ties the meaning of the sutta together, I don't know. But we will surely be missing something, whether invaluable or not.

i think the only thing that may be missing is the how we should let go of these things.

i was brought up to basicly be self loathing and self condeming i would love to find away to drop these mental attitudes instilled in me by parents who expected a perfect child. i've yet to find any way to do it though, i can stop for short periods of time, but i've never been able to totally up root the problem.

สัพเพ สัตตา สุขีตา โหนตุ

the mountain may be heavy in and of itself, but if you're not trying to carry it it's not heavy to you- Ajaan Suwat

I like this sutta a lot, especially the striking analogy about the importance of honesty. To me, this is especially important when analyzing the potential outcomes of actions. During and after the action, the negative outcome is harder to deny, but in evaluating outcomes beforehand it's all too easy to tell ourselves what we want to hear to justify doing what we want to do, even if we know better.

Last edited by Tex on Sat Mar 21, 2009 4:41 pm, edited 1 time in total.

"To reach beyond fear and danger we must sharpen and widen our vision. We have to pierce through the deceptions that lull us into a comfortable complacency, to take a straight look down into the depths of our existence, without turning away uneasily or running after distractions." -- Bhikkhu Bodhi

"No man ever steps in the same river twice, for it's not the same river and he's not the same man." -- Heraclitus